December 31, 2005 Parshas Miketz

30 Kislev 5766 ~ Shabbos Chanukah Volume 20, Number 13

A
Menashe: Forgotten and Redeemed Hashkafic
Thought
s the story of Yosef father’s entire house. Radak house. Why would Yosef The Chanukah
Rabbi Reuven Brand

and his brothers expounds this phrase, celebrate his forgetting his
Restoration

O
unfolds in Parshas Miketz, explaining that Hashem father’s home with the name
we learn about the birth of granted Yosef such wealth Menashe? Perhaps we can ne of the first shiurim I
Rabbi Shalom Carmy

Yosef ’s children, Menashe and glory that Yosef forgot resolve this question with an heard from maran
and Ephraim. understand- haRav Soloveitchik zt"l
Soon after Yosef Why would Yosef ing of the addressed the Rambam's

celebrate his
opening statement in Hilchos
was catapulted essence of
Chanukah. Rambam describes
into prominence,
named viceroy,
forgetting his father’s Menashe, the
nature of
the persecution the Jews suf-

home with the name

fered at the hands of the
and invested as redemption, Greeks, and the victory that
chief financial Menashe? and the num- restored Jewish sovereignty
for over two hundred years
officer of Egypt, ber eight.
until the destruction of the
the Torah tells us that his his burdened past of having The Navi Yeshaya describes second Mikdash. The Rav
two sons were born. Yosef been sold, and he also forgot the age of redemption as the noted that Rambam's account
called the first one Menashe, his father’s entire house. It ultimate return of the lost of the basis for Chanukah
“ki nashani elokim es kol seems rather peculiar that Jews of Ashur and the cast- places primary emphasis on
the political success of the
amali v’es kol beis avi”- Yosef would name his first aways from the land of Hasmoneans, and he won-
because G-d had me forget son to commemorate his Egypt. At the end of days, dered further about
all of my burden and my detachment from his father’s all of the sparks of holiness, Rambam's stress on the
length of the restoration.
Why is the prolonged restora-
continued on page 3

I
T abl e Torah Taking Responsibility
Chaim Blumenthal
n the midst of Yosef ’s accusation of his exchange between Yosef ’s brothers, points Rabbeinu Bachya is telling us that this is the
continued on page 2

brothers being spies, the pesukim describe
the brothers attributing this tribulation to
their sale of Yosef into slavery years before.
As the brothers say to one another, “Indeed
we are guilty concerning our brother, in that
we saw the distress of his soul when he plead-
ed with us, and we paid no heed; therefore has
this distress come upon us” (Bereishis 42:21).
Rabbeinu Bachya, when commenting on this
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out that “this is the way of tzadikim (the proper approach that a tzadik, and ideally all
righteous) to admit when they sin” (ad loc.). of us, should employ when confronted with
From this episode we can learn a valuable les- troubles in our lives. Indeed, this line of
son, namely that the brothers were in a situa- thinking is along the lines of the Talmudic
tion where they could have blamed their prob-
dictum of Rava, “If a person sees that afflic-
lems on other factors; instead, they took
tions are befalling him, he should investigate
responsibility for what was happening them,
and viewed their troubles as resulting from his deeds” (Bavli, Brachos 5a).
something they had done wrong.
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Dedicated by the Robbin family L'zecher Nishmas Zuzkind ben Zvi Hersh and Sara Bayla bas Zuzkind
Universal Love
(for a people in need)
Joshua S. Weinberg
We are all familiar with the
famous Midrash (Bereishis
Rabbah 89:2), which posits that
because Yosef implored Paraoh’s
wine officer for liberation instead
of turning to G-d himself, he was
forced to endure two extra years
in prison. What most of us do
not know is the fascinating verse
in Tehillim (40:5) the Midrash
quotes as proof to this idea:
“Praiseworthy is the man who
places Hashem as his trust, and
does not turn to ‘Rahavim.’”
Questions abound on this verse.
Firstly, the Kli Yakar
interprets the word
We must
‘places’ (sam) as
cry out to
‘name’ (shem), and
reads the verse as
Hashem
Praiseworthy is the
man who in the
name of Hashem
because
that is
trusts.” Why,
according to the Kli
Yakar, must one
what His
name
trust in the “Name
of Hashem”;
shouldn’t one trust
describes
in Hashem himself ?
Secondly, the
Midrash seems to be using the
language of ‘Rahavim’ as a refer-
ence to the Egyptian officer
Yosef HaTzaddik turned to;
could it not simply have stated
“Mitzri’im,” the word most often
employed to refer to Egyptians?
And finally, as read by the Kli
Yakar, why in this verse does the
noun (G-d) precede the verb
(trusts)?” A simpler way to phrase
it would have been “Who trusts in
[the name of] G-d?”
It is human nature to put down
those who are of lesser stature,
EINAYIM L’TORAH • 2
and the truly haughty will not
even mention the name of a peer
whom they feel is of “lesser
value.” Throughout the genera-
tions, secular philosophers have
attributed this same haughtiness
to G-d (just another indication of
the sophistry often underlying
their tenets), claiming that G-d
too overlooks the needy and only
pays heed to monarchs, oil
tycoons, and other prominent
global figures.
In his commentary on this week’s
parsha, the Kli Yakar writes that
this secular outlook
is the opposite of
the truth. Hashem
cares about every
creature on earth, no
matter how lowly
their economic posi-
tion or physical
stature. In fact,
although Hashem
could have chosen
an exquisite name
for himself, filled
with many letters
and difficult pronun-
ciations, He chose
Yud, Hayh, and Vav, the three
“lowliest” letters of the Hebrew
alphabet, and the whole Name
can be penned with a few simple
strokes.
This is why, says the Kli Yakar,
that the verse states that “in the
name of Hashem one should
trust” as opposed to simply say-
ing “Hashem.” Even though life
often feels like a fleeting shadow,
the ambitions we have laid out for
ourselves appearing unattainable
in the face of such daunting time
constraints, we must never forget
continued on page 3
The Chanukah Restoration
tion of Jewish self-govern-
ment mentioned so promi-
nently?
The Rav answered that appar-
ently the Rambam valued the
political achievement. Even
though the restoration was
temporary and did not fulfill
messianic dreams, even though
the renewed Jewish sovereign-
ty was, in many respects, unsat-
isfactory, because the new rul-
ing house often fell short of
the standards set by Chazal—
even such a return of self-gov-
ernment was valuable and mer-
ited celebration and commem-
oration. It was hard not to
interpret the Rav's explanation
as a reference to the state of
Israel. Although there was
much to criticize about the
leaders of the Jewish state,
their religious practice and the
goals they pursued, we could
not remain indifferent to the
rescue of so many Jewish lives,
the reestablishment of a self-
governing entity able to defend
its citizens, and willing to pro-
vide the framework for the
growth of Torah institutions.
This lesson seems equally rele-
vant to our contemporary situ-
ation. A "short" reprieve of
two hundred years is enough
to accomplish a great deal. We
should not be dismissive of
such G-d-given opportunities.
Another thought: How would
Jewish history have been dif-
ferent, apart from the extra
time gained, had the Chanukah
restoration not occurred?
Imagine the Hellenists main-
taining their control of the
Mikdash for generations. Had
the Hellenists remained in
power they would not only be
evildoers; they would be
usurpers. What this means is
that Jews committed to the
Ribbono shel Olam and to His
continued from page 1
Torah would have no choice
but to regard themselves as
exiles from the main body of
the Jewish people. The
Mikdash would be considered
enemy territory, a place of
abomination—infinitely worse
than a Reform Temple! As the
destruction approaches,
according to this scenario, as
sooner or later it must, with
the Hellenists and their allies
still in possession, pious Jews
anticipate the destruction with
bitter resignation rather than
with unmitigated terror and
sorrow. The destruction, when
it comes, is for them less a
cause for mourning than liber-
ation from a national night-
mare.
We know about such attitudes
because we know how sectari-
an Jews, some of whose ideas
are recorded in the Dead Sea
Scrolls, isolated themselves
from other Jews and rejected
the service of G-d conducted
in the Mikdash. Had G-d not
intervened to restore avodat
ha-Mikdash, had the Temple
grounds remained alienated
from Him and from His wor-
shippers, we would likely have
found ourselves in their place.
It is we who would have been
compelled to secede from our
brethren, looking upon the
Mikdash from afar as a locus
to be shunned. We would have
been right, but the price of
such dire isolation, the afflic-
tion of going into galut with
such preparation, is terrible to
imagine. The restoration of
Chanukah spared the Jewish
people that fate.
vhv, ohn, Love (for a people in need)
Universal continued from page 2

that Hashem loves us. Precisely at the lowest
point of human existence, we must cry out to
Hashem because that is what His very name
describes: His intense yearning to listen to the
cries of the downtrodden.
The verse could have simply said “Mitzri’im,”
but “Rahavim” denotes self aggrandizing
men. One can turn to a haughty individual
for help, but it is very unlikely that the
haughty person will reach out to those in
need, and in fact, he will probably just retract
his hand in spite. Only turning to Hashem
can guarantee salvation.
Ideally, Jews should not make their trust in
Hashem contingent on external factors, such
as reward or fulfillment or requests, and had
“One should trust Hashem” been stated
every time that a verse in Tanach mentions
this concept, one might have come to this
mistaken conclusion. Therefore, the verse in
Tehillim changes the verb noun order, teach-
ing us that “In [the name of] G-d we should
trust,” without any external motivation what-
soever, which is the highest level of devotion
to Hashem possible on this earth!
We should try to learn from the tribulations
of Yosef, as well as from Jews before us
whose trust in foreign influences led them
astray. And with this lesson in mind, perhaps
one day we will all be able to forge this high-
est level of connection with Hashem, thus
bringing the coming of the Mashiach one step
closer to fruition.

Menashe: Forgotten and Redeemed

the Jewish souls, that have been lost ters of Menashe and Shmoneh are the dream of the supernatural, Shmoneh,
continued from page 1

and cast away to the far-flung corners
of the earth will be gathered together
to unite in the service of Hashem.
According to tradition, this supernatu-
ral age of redemption is associated
with the number eight. The number
seven represents the natural, physical
order, while the number eight corre-
sponds to the metaphysical, supernatu-
ral aspects of life (eg. the mitzvah of
Milah). The spiritual number eight,
Shmoneh, and the identity of Menashe
represent the ability reconnect with G-
d from the farthest reaches of life.
Menashe personifies this ability to
reach and redeem those lost souls who
had been forgotten in faraway lands.
Rav Moshe Wolfson, shlit”a (Emunat
Itecha, Vayera 5754) notes that the let-
same and that the tribe of Menashe
was the eighth tribe to offer Korbanos
(sacrifices) on the eighth day of the
inauguration of the Mishkan. The
B’nei Yissaschar teaches that the future
inauguration of the Beis Hamikdash
will occur in the month of Cheshvan,
the eighth Hebrew month. We know
that Cheshvan is the least active of all
months, with no days of halachic sig-
nificance. Yet, it is in this bleak month
that the supernatural redemption will
take place.
By naming his first son Menashe, Yosef
was not celebrating an end to his past.
On the contrary, Yosef was teaching
the most profound lesson of redemp-
tion - that despite having forgotten all
of his past, he could still relate to the
and envision his redemption. Despite
being alienated from his true past and
immersed in the life of Egypt, Yosef
realized that he could still reconnect to
his Jewish identity and was assured of
his ultimate redemption. He expressed
this connection in the name Menashe,
which symbolizes our ability to be
redeemed and connected despite feel-
ing far and disconnected. Yosef taught
us that being forgotten (Menashe) in
the land of Egypt is not a cause for
despair, but rather a hint to Shmoneh -
the signal for supernatural hope and
redemption.

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PARSHAS MIKETZ • 3
Parsha Points in Miketz
• Yosef is released from prison to interpret Paraoh’s dreams. He correctly predicts seven years of
Ephraim Meth

abundance, followed by seven years of famine.

• Yosef advises Paraoh to begin storing grain in anticipation of the famine. Paraoh appoints Einayim L’Torah
Yosef viceroy and charges him to implement this plan. 500 W. 185th Street
• Yaakov sends ten sons to buy food from Egypt, the only country that had successfully prepared
New York, NY 10033
for famine. Yosef accuses them of spying, imprisons them, sends them home, and forbids them
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to return without Binyamin.
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• In prison, the brothers repent for selling Yosef. Editors In Chief

• Yaakov grudgingly sends Binyamin with his brothers when their family had no more food. Upon
arriving, they are all summoned to Yosef ’s house, served a sumptuous meal, and given gifts.
Yehuda Brand
Pinchas Friedman

• The brothers leave laden with food, and with Yosef ’s goblet unknowingly stowed in Binyamin’s
sack. Yosef ’s messenger apprehends them and charges them with its theft, then leads them back
Executive Editors

to Yosef for judgment. Yosef permits their return home, but insists on detaining Binyamin for
Zev Koller

his ‘theft’.
Dovid Skversky

Associate Editor
Josh Weinberg

Literary Editors
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Jonah Shulman
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Public Relations
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Ephraim Meth

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Einayim L’Torah
is the weekly publication of the
Student Organization of Yeshiva,
the student council of the
Mazer Yeshiva Program of
Yeshiva University.
Menachem Butler, President.

EINAYIM L’TORAH • 4 PARSHAS MIKETZ